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Against the backdrop of neoliberalism affecting the higher education sector, critical research in marketing and management remains dominated by Western Eurocentric theories. As a result, non-Western researchers are expected to socialise with the Western theoretical discourse to succeed and progress in Western academia. In this paper, we reflected on our personal experiences as early career researchers from Southeast Asia who have studied and are currently working in the UK as we navigate around the structural expectations, challenges, and strategies in pursuing our research. We merged our voices with those of other doctoral students from non-Western backgrounds in the discipline to present some coping mechanisms that researchers like us adopt to avoid failure in academia. We argue that the conformity to Western academia and its hidden struggles produce risk-averse junior researchers; thus, limiting creativity, diversity, and potential growth in the discipline. [ABSTRACT FROM AUTHOR]

This article interrogates the sweeping notion of ‘Persianate Sufism’ and its intersection with language, religion, and ethnicity in the context of Iran. It begins by tracing the origin of the Persianate World, a term first coined by Marshall Hodgson, and demonstrates how Iranian scholars and historians have exploited this concept to forge a Persian-centric reading of religious texts across Iran and beyond. We argue that the Persianate World echoes a Eurocentric and Orientalist model of knowledge that produces a skewed and exoticized representation of non-Persian histories and memories, thus overlooking their distinctive cultural presence, heritages, and contributions. Our research underlines Sufism as a vibrant and diverse spiritual tradition that transcends linguistic and cultural boundaries, embodying a rich array of dynamic expressions. Finally, our study invites a critical revision of the broad generalizations and cultural domination that the concept of the Persianate World entails. [ABSTRACT FROM AUTHOR]

Our paper addresses the stated need for art educators to develop inquiries into the history of non-Western, non-Anglophone art education systems. In response, we look at data taken from the history of Israeli art education and the development of Israeli art curricula in order to offer a historical sketch of the development of school art curricula in Israel. We frame our sketch using the perspectives of multiculturalism and critical theory. In the course of our discussion we reference scholarship from North America and Europe. However, our focus is primarily on shifts in Israeli policy in the direction of acknowledging greater diversity and multiculturalism. We trace these themes, starting with pre-state Israel and concluding with contemporary Israeli concerns with equity and social justice. We note parallel concerns with the same social issues in scholarship from North America and Europe. The main purpose of this comparison is to bring attention to the "blind spots" and "black holes" in Israeli visual arts syllabi where both Arab and Jewish Eastern culture and esthetics have been overlooked. We note parallels between these omissions in the Israeli visual arts curricula and attempts to correct similar lacunae in North American visual arts education. [ABSTRACT FROM AUTHOR]

This article argues that fashion curation in Latin America must be redesigned in order to disseminate the complex histories of fashion in the region, which are inherently tinted with forms of systemic oppression that stem from European invasions and colonialism. It begins with two recent case studies from Colombia before moving onto a brief overview of the development of fashion curation in Latin America, which highlights the dominance of Eurocentric views of fashion in exhibitions throughout the region. To move beyond these limited narratives, the article ends by offering some initial ideas to redirect future curatorial practices and strategies based on contemporary and critical approaches that engage with decolonial scholarship around fashion in Latin America. [ABSTRACT FROM AUTHOR]

This introduction to the Special Issue delves into the intersection of critical discursive approaches and intersectionality in the study of language, gender, and societal inequalities. It traces the evolution of gender and language studies, with a focus on how discursive methodologies have facilitated the examination of the material consequences of discourse, particularly in relation to power, gender, and social structures. The aim of this Special Issue is to foster academic synergy by merging discursive and intersectional frameworks to analyze how socio-cultural categories—such as gender, race, and class, among others—intersect to produce inequalities. Furthermore, the issue incorporates a decolonial perspective, critically engaging with the Eurocentric foundations of existing methodologies and advocating for a more inclusive analysis of global power dynamics. The articles within this issue adopt interdisciplinary approaches, including Critical Discourse Studies and Sociocultural Linguistics, to explore diverse experiences and social structures. By integrating these frameworks, the issue offers a multifaceted understanding of how intersecting identities shape discourse and social power relations, underscoring the importance of critical praxis and self-reflexivity in academic research. [ABSTRACT FROM AUTHOR]

Carnival, Royal Caribbean, and Norwegian—the largest cruise lines today—emerged in the late 1960s and early 1970s, advertising their packaged vacations to a growing audience of middle-class Americans interested in encountering cultural difference. This article argues that, beginning in the late 1970s and continuing into the following decade, the cultural representations that these mass-market companies leveraged drew on Eurocentric understandings of Caribbean societies, homogenizing those countries despite attempts to showcase difference. These companies also reimagined global cultures Eurocentrically in onboard themed experiences. As both a product and agent of globalization, the mass-market cruise industry selectively deployed referents in ways that increased the appeal of cruising as escapism while reducing the likelihood of cultural confusion and reassuring passengers of their comfort. Through these processes, companies produced cruise ships as metaspaces while simultaneously expanding the construction of metaspaces to ports as they gained economic and political power in the Caribbean. This process resulted in the erasure of cultural difference. [ABSTRACT FROM AUTHOR]

AbstractModern Nigerian poetry in English was dominated in the 1950s and 1960s by the writing of Wole Soyinka, John Pepper Clark, and Christopher Okigbo. The trio, regarded as pioneers and the first generation of Nigerian poets, succeeded largely with their adoption of modernist techniques to convey African material. By the 1970s, their writing came under scrutiny with the call to decolonise African literature and, by extension, Nigerian poetry in English. In this article, I demonstrate how Niyi Osundare demystifies the form and language of Nigerian poetry in English by the creative deployment of oral techniques in selected poems. I argue that Osundare, as a Nigerian second-generation poet, decolonises and democratises modern Nigerian poetry by delinking from his predecessors’ Eurocentric conception of poetry. The article is in five parts. The first part provides an introduction, the second is a background review of the development of Nigerian poetry in English from which the research problem, purpose, and aim are identified. The third part is on the structure of The Word is an Egg. The fourth part analyses the oral poetic techniques employed by Osundare as decolonial creative strategies, and the fifth provides a concluding attestation of the transformative nature of Osundare’s poetic art. [ABSTRACT FROM AUTHOR]

AbstractEuropean conservation-restoration training programmes offer curricula that tend to be rooted in Eurocentrism. Over the last decades, conservation scholars have called for a re-interpretation of the sector, based on a need to acknowledge and respond to global social developments, including the call for decolonisation—calls that would naturally change training programmes. In Australia and Canada, for example, training programmes long ago embarked on a path of reforming their curricula and including non-Eurocentric ways of conserving. On the other hand, higher education programmes in conservation in Europe have only recently begun to discuss alternatives to their current curricula. To address this concern, this article focusses on approaches aimed at ‘decolonising the curriculum’ as a means for European conservation training programmes to achieve greater alignment with current social developments. Such approaches may serve as a strategic device for formulating recommendations geared to triggering curricula transformations and bringing them into line with major social issues in our contemporary world, as well as to provide a broader and more diverse epistemic foundation for the professional efforts of future conservation experts. [ABSTRACT FROM AUTHOR]

Moroccan Jewish writer Ruth Knafo Setton’s novel, The Road to Fez, challenges the Eurocentric silencing of Sephardic female agency. Setton depicts a reverse exile through her main character, Brit, whose return to Morocco subverts the dispossession and uprooting of the Moroccan Sephardim following their forced exile. Central to Setton’s novel is an effort to put emphasis on the Moroccan Judeo-Islamic landscape and mythology. In re-vindicating Moroccan Jewish-Muslim heritage, The Road to Fez further questions the exclusion of Sephardic female voices in Eurocentric readings of Jewishness. Setton presents an alternative Jewish perspective through Moroccan Judeo myths and legends. This article analyzes Setton’s magical realist integration of Moroccan spirituality and superstition into her narrative as an attempt to de-Orientalize the Sephardic female experience. The article argues that Setton incorporates supernatural elements like spell-making and “djnoun” into a realistic setting to express the rich mosaic of Sephardic Moroccan culture and to destabilize pan-Arabist, Zionist and colonial occlusions of Arab Judeo identity. [ABSTRACT FROM AUTHOR]

A global movement toward disaster resilience seeks to reconceptualize societal response to shock. Yet, despite disaster resilience's interdisciplinary and collaborative components, some contemporary scholarship argues the praxis may subjugate and harm stakeholders. Seeking clarity regarding the decolonial and critical perspectives contesting Eurocentric disaster resilience, our article employs a thematic analysis to examine how disaster resilience may enshrine systemic problems of inequity and subjugation. Our findings offer new ideas to challenge dominant understanding of disaster resilience, creating a typology of overlapping characteristics and outcomes. [ABSTRACT FROM AUTHOR]

AbstractMuslim women are often represented as lacking freedom of choice and agency in literary and media discourses. This supposed lack in native Muslim societies is thought to be redeemed by Western interventions by championing ideals of freedom, equality, and liberty. This assumption is problematic as it is governed by the thought that Muslim women are not “agentic” and need external forces to speak for them. It also prioritises the West as the superior other creating a vast gap between them and the rest. This may be seen as an effect of the Eurocentric or Neo-orientalist school of thought that strives at “othering” Muslims and Islam. These discourses include not only the writings of some eminent Western scholars in line with the Orientalist school of thought but Muslim writers as well. However, contrary to the majoritarian discourse, some writers debunk and subvert these stereotypes linked to Islam, offering an alternative picture of Muslims in a more nuanced way to challenge the didactics of Western superiority. To the latter scholarship belongs Sudanese-British writer Leila Aboulela and second-generation immigrant author of mixed descent Shelina Zahra Janmohamed whose writings offer a more nuanced version of Muslim women’s writing. This article assesses the engagement of freedom and agency in Aboulela’s novel Minaret (2005) and Janmohamed’s chick-lit memoir Love in a Headscarf (2009). Contrary to the prevalent discourses on Islam and Muslims these narratives posit a resistance to conforming to the Western modes of thought and conventions. This article articulates how immigrant Muslim women deny stereotypes regarding them through the choices they make. [ABSTRACT FROM AUTHOR]

This article engages in theoretical reflection on how to transcend the imposition of Eurocentric theories onto Southern and Eastern examples. Specifically, I reflect on the examination of educational issues faced by marginalized migrant communities within Chinese contexts and explore the application of an "Asia as Method" conceptual framework to reimagine education opportunities for migrant children and community mobilization as it pertains to a politics of recognition and redistribution. The politics of location and identity shaped by Chinese society's historical and contemporary power structures highlight both the needs and potential of theoretical conceptualizations from within. The goal is not simply to replace the West/North with the East/South nor is it to generate a wholly new theoretical concept to be applicable to all contexts; instead, the task undertaken in this work is to foster historically grounded relational explanations in order for communities in previously-decentered contexts to become one another's multifaceted reference points. [ABSTRACT FROM AUTHOR]

Throughout the 20th century, somatic and dance-making pioneers have given rise to narratives of body. The dominant voice, however, within somatic literature, has historically emphasised a Eurocentric worldview - the legacy of which has left women of colour underrepresented. This article aims to substantiate female voices of colour by addressing what progress has already been made in the academic sphere. Further, this article puts forth a qualitative study examining eight women of colour and their experiences participating in a somatic movement intervention. The design model for this research involved two six-hour somatic workshops comprised of: Authentic Movement, embodied writing, and embodied presence. Methodology includes: Narrative Inquiry, Autoethnography, Practice-Led Research, and Organic inquiry. Findings were examined through thematic analysis and body-based reflection, themes discovered were: "Communality, Home, Solidarity, Sisterhood", "Ancestry-Ritual Space", and "Womanhood, Healing". This research is a contribution to the emerging non-Eurocentric narrative in somatic movement. [ABSTRACT FROM AUTHOR]

Some cases in the social sciences have been attributed a greater capacity to generate transferrable insights than others. This is evident in the phenomenon now widely diagnosed as Eurocentrism but is not limited to it. When some cases are privileged by convention, others come into view as occasions primarily for 'application' of insights derived from other cases or of insights canonized in conversations organized around the label of 'theory'. This paper seeks to identify opportunities for higher forms of theorizing based on these observations about patterns in existing knowledge-production, focusing particularly on the opportunities that arise for theorizing from a focus on 'neglected cases'. Cases that have been neglected vis-à-vis specific categories help us to examine and challenge assumptions associated with existing concepts; they help us to reveal the range of properties bundled by existing concepts and allow us to develop a more precise vocabulary for the universe of social phenomena, which is the basis for description, explanation and critique. Based on the distinction between 'privileged' cases on the one hand and 'neglected' cases on the other hand, the paper also discusses strategies for the reflective use of privileged cases for theorizing. [ABSTRACT FROM AUTHOR]

This article interrogates the veneer of Orientalism in the course content related to dance practices from East Asia, reflecting on pedagogy and experience in teaching the topic of "Chinese" dance, within the demographics of a majority White university. It examines how existing curriculum structure shapes the ways students learn about dance forms other than Euro-American dance forms. Strategies and practices are discussed, and examples from a classroom and a production are provided, in order to add to the larger conversations happening in the United States and elsewhere, about decolonizing our curricula and harnessing the transformative power of dance. This is a call to action to revolutionize the ways we learn and educate. [ABSTRACT FROM AUTHOR]

Recent research has drawn attention to the culture of whiteness and Eurocentrism within post-secondary kinesiology and physical education programs. By speaking with eighteen Chinese-Canadian undergraduate students, this case study examines how Eurocentrism manifests in an undergraduate kinesiology program at a western Canadian university. We found that a subtle, yet pervasive, center–margin framework was woven throughout the teaching and research culture of the program. This binary served to legitimize Western approaches to knowing and doing health and physical activity, while marginalizing – if not excluding altogether – non-Western knowledge systems. As one possible pathway for disrupting this knowledge/power hierarchy within kinesiology, we propose building opportunities for epistemic interculturalism throughout the curriculum. We maintain that a first step towards fostering intercultural opportunities is understanding the conditions of possibility that may enable or constrain non-coercive dialogical spaces. To this end, we aspire to expose the complex and subtle everyday processes through which the hegemony of the Western tradition is reproduced, which we suggest is the most significant contribution of this paper. [ABSTRACT FROM AUTHOR]

Very little is known about how Anangu Pitjantjatjara Yankunytjatjara describe and explain mental health from their own perspectives without resorting to Western frameworks. This study used a social contextual research approach to describe how Anangu talk about behaviours that are called "mental illness" in Western contexts, their explanations about the contexts they believe shape these behaviours, and how Anangu support people who exhibit them. Seven senior Anangu were repeat interviewed between 1–2 hours by an Anangu researcher for a combined total time of 31 hours in a "yarning" conversational approach. Interviews were analysed using a thematic analysis approach to explore the contextual features giving rise to mental health behaviours. Results indicated that in the Anangu Pitjantjatjara Yankunytjatjara Lands there are complex interactions between fundamental ancient beliefs of cultural processes and the changing Western influences since colonisation, and examples are given of each of these. The same looking Western behaviours of "mental health" could arise from alternative traditional contexts. This research fills a gap and adds to the very small amount of Anangu mental health literature by providing an extensive overview of the mental health behaviours from the perspectives of Anangu themselves. It also shows how there can be gaps in research done without Indigenous researchers onboard. What is already known about this topic: Indigenous descriptions and explanations for the behaviours of 'mental health' differ from western versions. Previous research has usually not involved Indigenous researchers. Previous research often does not let Indigenous peoples provide context for their descriptions and explanations. What this topic adds: Anangu elders added rich contexts to their descriptions and explanations for the behaviours of 'mental health' rather than generalizations. Having an Anangu researcher vastly improved the details given compared to a previous research study that did not. Anangu elders kept western and Anangu contexts separate even with behaviours that superficially looked the same. [ABSTRACT FROM AUTHOR]

In asking whether China's growing economic power and international economic engagement increases or reduces the highly constrained industrial policy space associated with the contemporary neoliberal mode of regulation of international economic relations, it is argued that Chinese finance enlarges the development policy space as it significantly helps fill infrastructure gaps, while focusing on big clusters of projects in the energy, transport and industry sectors. In addition, it provides finance free of the neoliberal conditionalities attached to Western-centred multilateral and private finance. Regarding trade and investment relations, Chinese agreements are shallow and grant national states the upper hand in relation to behind-border industrial policy measures in striking contrast to core countries' neoliberal trade and investment agreements. Considerable emphasis is placed on the responsibility of the Global South to adopt measures enabling itself to seize the development opportunities derived from China's internationalisation approach. [ABSTRACT FROM AUTHOR]

This paper examines the Eurocentric Globalization of Football (EGF), that is, the concentration of capital, broadcasts, players and coaches from around the world in the most powerful football leagues in Europe. It presents a historical analysis based on statistics and an ethnographic approach to three groups of fans of European clubs in Mexico, Brazil and Colombia. It is concluded that EGF is defined by an unequal international division of labour that mainly benefits the European clubs and contribute to the reproduction of a kind of (neo)colonial world system. In Latin America, transnational fans are often seen as mere imitators of the so-called 'first world' lifestyles and traitors of the national culture. On the contrary, transnational fans conceive the EGF as an opportunity to transit freely through different cultural references, distinguish themselves socially, and build trans-scale identities that creatively challenge traditional ways of building identity in the globalized world. [ABSTRACT FROM AUTHOR]

An increasingly relevant layer of South–South cooperation (SSC) is the proliferation of interactions between regional organisations, in addition to bilateral cooperation. However, studies on interregionalism often exhibit a Eurocentric bias and a state-centric approach, as they frequently overlook non-state actors in their analyses. This article seeks to expand the conceptualisation of interregionalism into a global phenomenon that is interlinked with regionalism in a reciprocal manner, and that is driven by the mutual impact between different stratifications of interregionalism, involving state as well as non-state actors. Using empirical examples from Latin America, Africa, the Arab World and Europe, the article finds that formal cooperation between regional organisations has a more substantial impact on regionalism, particularly in asymmetric settings. Meanwhile, the emergence of interregional civil society cooperation remains closely tied to the existence of state-driven interregionalism whether as a sponsor or a common adversary. [ABSTRACT FROM AUTHOR]

Many narratives circulate around the translation of the Qur'an, but perhaps the most tenacious one concerns the sacred book's (un)translatability. While certainly relevant to discussions of Qur'an translation, the issue of (un)translatability seems, however, to be paid a disproportionate and unwarranted level of attention in mainstream translation studies literature on the subject. This dynamic is at least partly informed by entrenched Eurocentric narratives about translation and the text of the Qur'an, especially as it relates to the Bible. This article explores Qur'anic (un)translatability by presenting the results of a thematic meta-analysis of articles on Qur'an translation that appear in two major translation studies bibliographic databases (BITRA and TSB). It lays out some recurrent themes in Qur'an translation scholarship and highlights the stubborn presence of the issue of (un)translatability. The article also identifies the Eurocentric narratives and value judgements that may well underlie and explain some of this presence. [ABSTRACT FROM AUTHOR]

The year 2020 marked the 25th anniversary of the Barcelona Process, an initiative which is celebrated as the beginning of a quarter of a century of dialogue and cooperation between the EU and its South Mediterranean partners. This article offers the first systematic analysis of the scholarly debate about the EU's action in the Southern Mediterranean by using bibliometric data of studies from 1995 until 2020 from the Scopus database. The analysis reveals the following findings: first, regardless of the presence of several research networks, studies about Euro-Mediterranean relations remain mainly an individual enterprise. Second, after the Barcelona Process, the literature was marked by a creative synthesis between area studies and EU-wide trends leading to distinctive typologies of Euro-Mediterranean relations. Third, although there is a consensus among scholars about the EU's Eurocentric approach towards Euro-Mediterranean relations, a social network analysis of the literature shows that scientific cooperation remains extremely Eurocentric. Fourth, despite the important contribution of women in this field, the discipline suffers from a significant gender gap. [ABSTRACT FROM AUTHOR]

Researchers have previously underscored the importance of understanding how people from different backgrounds engage in sport. This recognition, coupled with a variety of socio-political factors (e.g. Muslim population immigration to the West, the war against terrorism, Muslim women athletes' growing sport participation, and mega-events hosted by Muslim majority countries), have spurred an increased interest in exploring Muslim community's sport participation. Nevertheless, a review and integration of this scholarship are missing. The purpose of this paper was to conduct a scoping review of the extant research focusing on the Muslim community in sport. The authors examined n = 157 articles from four databases and reference lists by employing Arksey and O'Malley's scoping review methodological approach. Results showed that most of the research about the Muslim community is conducted in Western countries (62.4%), and researchers mostly employ qualitative research methods (78.9%). Additionally, scholars have mainly focused on sociological issues Muslim women face in the Western context by employing theoretical frameworks, such as the concept of 'habitus,' intersectionality, and the theory of planned behavior. Findings suggest epistemological Eurocentric bias in the scholarship, which the authors contextualize in the framework of Orientalism. Overall, this scoping review implies scholars should look for new avenues of research in the future concerning the Muslim community within the sporting realm. Further, researchers need to unveil and dismantle Eurocentric biases in the extant sport scholarship related to the Muslim community. [ABSTRACT FROM AUTHOR]

The notion of pride in the context of queer activism and community organising has been questioned by South and South-East Asian scholars and practitioners regarding its Eurocentric genealogies, its emphasis on visibility, and its reliance on capitalist and consumerist practices. This article builds on an online public panel discussion hosted at Heidelberg University on 15 May 2023 on the theme of queer activism in South and South-East Asia in the lead-up to the event 'Bangga di Bali', the first large-scale LGBTQ+ pride parade in Indonesia initiated by grassroots communities Pelangi Nusantara and QLC Bali. The discussion below brought together activists, students, and scholars working in and across Indonesia, Pakistan, and Sri Lanka to think through different challenges and potentialities in the context of contemporary queer activism. The discussion examines the notion of pride and other queer activist strategies for their challenges and potentialities. The speakers explore decolonial approaches to activism in the context of the queer Indonesian music and activist scene, Khwaja Sira activism in Pakistan, and queer Eelam Tamil counter-narratives in Sri Lanka and the Eelam Tamil diaspora. Topics that are discussed include intersectional differences within queer communities, the risks of visible political activism, and the regional and global dynamics of funding. [ABSTRACT FROM AUTHOR]

This article reconsiders Molefi Asante's idea of Afrocentrism. It discusses Eurocentrism and the search for identity that provoked Afrocentrism as an intellectual paradigm. It details some basic tenets of the Afrocentric paradigm and makes some critical remarks on certain issues in the conceptualisation of the Afrocentric paradigm. Essentially, those remarks revolve around the notions of multiculturalism, identity and language. First, the article argues that the Afrocentric paradigm, through its openness to anyone interested in it - an extension of its claim to multiculturalism - drags itself back into the problem of identity that it initially set out to resolve. This is because it provokes the dilemma of extreme inclusivity and extreme exclusivity. Second, it uses the language of Eurocentrism to fight against Eurocentrism, which seems absurd. Third, it glosses over the fact that, apart from Africa, other cultural civilisations might have significantly influenced the intellectual development of the ancient Geeks. The article argues, therefore, using the methods of analysis and critical argumentation typical of philosophical writing, first, that Afrocentrists may need to re-articulate the Afrocentric paradigm in such a way that would address the problem of identity which it set out to resolve by properly delineating its boundaries. Second, they need to address the language question, which is an important aspect of the problem of identity. Third, they need to recognise and respect the contributions of other cultural civilisations to the Greek intellectual development. This does not upset their multiculturalist programme. [ABSTRACT FROM AUTHOR]

This paper explores how those who adopt an 'anti-diet' stance use strategies to challenge weight-loss dieting norms. We used a qualitative survey to examine how a heterogenous collective of feminists, fat activists and health professionals (and those on the margins of these groups) define the source(s) of power underlying diet culture and discuss the strategies they use to challenge it. One hundred and eighteen people (Mage = 36.67, SD = 10.50) took part. Most were female (n = 112), heterosexual (69%), and residing in Australia (59%). A small proportion (13%) had a culturally and linguistically diverse (CALD) background. Thirty-seven per cent were health professionals, and over half identified as non-diet activists (52%). We generated three themes in our thematic analysis: 'Describing diet culture: Unpacking cultural and material forms of power,' 'Self-care as a political strategy: Refusals and ambivalence in the anti-diet community,' and 'Relational strategies: Challenging diet culture in work and everyday interactions.' Participants viewed diet culture as being reinforced through internalized multi-institutional patriarchal, Eurocentric and capitalist systems. They challenged cultural norms and institutions that reinforce diet culture by being critical of gender norms and rejecting consumerist dieting practices. We argue that the self-care and relational strategies used by participants across communities signify an awkward but unified 'anti-diet movement.' Future research should recruit a more culturally and ethnically diverse sample and examine the 'anti-diet' movement beyond the Global North context. [ABSTRACT FROM AUTHOR]

In this article, the nature of Ethiopian modernity will be explored through the usage of concepts like coloniality, entangled modernities and uneven histories that are borrowed from decolonial and postcolonial perspectives. Through such an analysis, the Ethiopian discourse on modernity will be presented as a conception of social progress that developed in a dialectical relationship with liberal, Marxist, indigenous and religiously inspired conceptions of modernity. It will be argued that resisting the attempts to romanticize the past as a foundation of cultural revival and also the attempt to confine the discussion of Ethiopian modernity to the introduction of western modernization, Ethiopian modernity should be alternatively conceptualized as a discourse that is co-constituted in an active confrontation with alternative visions of progress. The article argues that the diagnosis of the multiple and interconnected discourses that shaped the Ethiopian discourse on modernity serves as a foundation of an Ethiopian critical theory. Such a theory creatively synthesizes cultural values, hosts an inclusive political culture that furnishes the culture of public criticism and introduces a world of knowledge production that overcomes Eurocentrism. [ABSTRACT FROM AUTHOR]

In the past decade, theorising about migration policy has rapidly included more states beyond Western Europe or North America. Expanding the temporal and geographical range of conventional cases destabilises reification of the nation-state and challenges Eurocentric conceptions of sovereignty. By reexamining British settler colonies, alongside the United States, I develop an Imperial Migration State concept to characterise macro-historical shifts as built upon a scaffolding of race and racism. Analysing transitions from imperial to postcolonial polities, furthermore, sheds light on how countries continue to use ostensibly non-racist yet discriminatory restrictions in their exclusionary immigration policies. Efforts to excise racist underpinnings in immigration policies require a more subtle understanding of where and when innovations emerged, and then whether or why such policies diffuse. [ABSTRACT FROM AUTHOR]

How have intellectuals from around the world thought about inequality in the world? In light of the call for a less Eurocentric history of ideas as well as recent debates about global inequality, this article introduces a special issue on the global intellectual history of an unequal world. The issue supplements the already available scholarship in at least four ways: it delves further into other kinds of inequalities than first and foremost economic inequality; it historicises key concepts in the intellectual history of an unequal world; it incorporates fine-grained analysis of indigenous languages and concepts; it extends the analysis of historical inequality vocabularies to how inequalities were critiqued. Moreover, this introduction sheds lights on possible methodological approaches for an intellectual history of global inequality. There is a need to go against a modular approach to the history of ideas to embrace the dialectic between the specific situatedness of our topics of research and 'global' contexts. Questions of transfer, circulation, connections, or diffusion of ideas need to be asked on an empirical case to case basis. We therefore propose location, temporality and legitimisation/critique as key analytical concepts when exploring historical thinking on an unequal world. [ABSTRACT FROM AUTHOR]

This paper presents a systematic literature review exploring the Family Group Conferencing experiences with racially minoritised families in England. The literature search identified eight qualitative studies that met the inclusion criteria. This review found that racially minoritised families felt that Family Group Conferencing was empowering and met their cultural needs at times, but suggested caution about how culturally adaptable the approach is for this population. We argue that FGC could be presented as an Indigenous model of engaging with family networks with relevance for social workers working with racially minoritised communities in England. We suggest that Family Group Conferencing aligns with aims of decolonisation and cultural competence and argue the need to explore how Indigenous knowledge can be valued more effectively in global social work debates. [ABSTRACT FROM AUTHOR]

Historically, across U.S. education systems, traditional teaching strategies and school curricular practices have been anchored in Western views and Eurocentric frameworks that position whiteness as the center of legitimate knowledge and, as a result, other knowledge as peripheral and insignificant. In this article, we offer practical considerations for educators and researchers who seek to disrupt systems of oppression through the implementation of hip-hop based education. As an extension of culturally relevant pedagogy, we contend that the critical implementation of hip-hop based education must include an interrogation of educator and researcher positionality as it relates to hip-hop culture. [ABSTRACT FROM AUTHOR]

Television is a valuable sociocultural resource that allows stereotypes to be exposed and challenged including those of Black fathers. Critics note that most African American media images are Eurocentric portrayals. However, with an increasing number of Black actors, writers, and producers, television depictions of Black fathers continue to change. Early television emphasized the stereotypes of Black fathers. While historically fathers' roles were determined by their ability to provide for their families, media framed Black fathers as missing, detached and/or irresponsible. After Obama's election and his campaign elevating hope, several new Black fathers appeared on television. This research on Black fatherhood fills an important gap in the literature: messages of hope expressed by Black fathers in television shows. To analyze messages of hope, we present an overview of the literature on media framing and its relevance to the depictions of Black males focusing on Black TV dads. Second, we extend the previous research by examining messages of hope expressed by Black fathers in television series from the 1970s to the present. Findings highlight messages of hope expressed through teaching life lessons, striving to create a better future, protecting their children from life's disappointments and dangers, and leaving a legacy. Practice and research implications are provided. [ABSTRACT FROM AUTHOR]

François Jullien's theoretical construction of China as a "philosophical tool" signifies an important methodology, namely presenting China not as an object of study, but as a method of reflection. By advocating a strategy of "detour and access," he proposes to (re)interrogate the European culture and tradition from China, perceived as the "outside," to unveil the "unthought-of" of Europe. In this sense, Jullien's approach has pushed China studies out of a marginalized field to the foreground of more general philosophical debates, and yields methodological implications for not only studying China but also theoretical inquiries in general. From an "object" to a "method," this shifted role of China suggests reversing the Eurocentric theoretical and epistemological framework, leading to the construction of a transcultural research paradigm based upon cultural pluralism and communicability, in which China becomes a nexus of East-West dialogue and a method to understand the world. [ABSTRACT FROM AUTHOR]

This article examines limitations of teaching contemporary dance through a Eurocentric lens and proposes an expansive approach to contemporary dance pedagogy that honors students' experiences in multiple dance forms and cultures. I question the Western pedagogy of contemporary dance and problematize the use of ballet pedagogy as a foundation of contemporary dance class. I document lived experiences and reference established approaches to provide a pedagogic framework that acknowledges differences and creates a comprehensive learning environment. [ABSTRACT FROM AUTHOR]

In the inaugural Coral Bell School lecture on Indigenous Diplomacy, Mary Graham and Morgan Brigg challenge dominant Western ways of thinking by explicating the relationalist ethos. This ethos resonates very strongly with my work on Pasifika relationality and relational theology and philosophy. In my response to their lecture, I explain how contradictions, despite the influence of binary or either/or thinking, deserve to be viewed as 'mutual' rather than 'competing' through a 'whole of life' perspective that is often part of Indigenous peoples' relational cosmologies. I then turn to resonances with 'tōfā taofiofi,' or the wisdom of the restraint from my Samoan culture, particularly in relation to decision-making. This and similar approaches suggest the value of slowing down and attending to the relational cosmos in our politics and diplomacy. The challenge, nonetheless, is how Indigenous peoples, both of Australia and the Pasifika, can shift their advocacy to another level to translate their wisdom to inform political and economic policies and development frameworks that are heavily controlled by Eurocentric structures of thinking and ordering. [ABSTRACT FROM AUTHOR]

Social work education in Nigeria is largely dominated by Eurocentric knowledge, theories and beliefs. This has led to a one-sided narrative where Eurocentric ideologies are advanced and indigenous knowledge often sidelined in academic curricula. This non-inclusive teaching and learning methodology acts as a continuous (re)colonization process where knowledge from Europe is imported and planted in the African academy. To contribute to the discussion for indigenous knowledge, this study researched the need for indigenous knowledge in social work education in Nigeria using 18 semi-structured interviews. Participants for the study were made up of 4 social work educators, 10 social work students and 4 social work practitioners. Major findings affirmed that social work education and practice in Nigeria was anchored by Western ideologies rather than indigenous knowledge. It was evident from research findings that indigenous knowledge need to be made more transparent in social work curriculum in Nigeria. Overall, indigenous and Western knowledge need to be blended in the present social work curriculum in Nigeria to ensure the best of both and to off avoid the 'danger of a single story'. [ABSTRACT FROM AUTHOR]

Albert Camus has been at the centre of a long and bitter controversy for his positions on the Algerian war. Accused of being a colonialist, marked by Eurocentrism and/or a de facto supporter of imperialism, he in fact joined the struggle for decolonization from his earliest steps in politics, untethering it, however, from any nationalist perspective. This essay delineates the formation of Camusian position on the Algerian crisis, its turning points and the path followed in this regard from the late 1930s to the late 1950s, seeking to reveal his perspective of a decolonial federalism that would simultaneously transform Europe and Africa in order to establish a political community in which there would be neither dominant nor dominated. [ABSTRACT FROM AUTHOR]

The article focuses on Milinda Banerjee's exploration of the formation of the modern state in India, emphasizing the role of sovereignty and offering fresh perspectives beyond Eurocentric narratives. It mentions recurrent instances of instability in global sovereignty, the influence of sovereign figures in shaping a non-monarchical Indian nation-state, and the portrayal of a counter-history highlighting the intricate dynamics of modern sovereignty in India.

Postcolonial studies have long identified history curriculum as a site of empire building. High stakes exams like the Global History Regents Exam in New York (NYGHR) undoubtedly impact curriculum but have yet to be examined through a postcolonial lens. This study evaluates to what extent, if at all, the NYGHR perpetuates eurocentrism as defined by four concepts from the literature: numerical representation, replacement, tokenism and narrative erasure. Through both qualitative and quantitative analysis, the study finds the exam to be eurocentric both in its numerial underrepresentation of the global south, and in its replacement and ommission of global south achievement, its overuse of tokenism, and its flagrant narrative erasure of the violence of colonialism. The study posits implications and next steps for students, practitioners and future research on how to build inclusive, student driven global history curricula [ABSTRACT FROM AUTHOR]

This article carves out a role for anthropologists in cycling research and develops the outlines of a research agenda for urban cycling in the discipline of anthropology. Recently, scholars of urban cycling have questioned the predominant focus on renowned European cycling cities, cautioning against the danger of universalising European experiences in cycling research, and proposing to instead start worlding cycling research. The term worlding is used to describe the aim of theorizing from the global South as an alternative to the idea that European theories are universal. I respond to this call from the perspective of anthropology; a discipline that has developed frameworks, methods, and findings that challenge Eurocentric universalism and centralise the experiences of the global South. I suggest that anthropologists can support the project of worlding cycling research and in its turn, that cycling research may be an original pathway for conducting fundamental research in anthropology. To realise this mutual potential, what is needed is a transformation of both cycling research and anthropology: on the one hand the critical rethinking of some of the hierarchies of expertise presumed in cycling research, and on the other hand a transformation of some long-established methodological practices in anthropology. [ABSTRACT FROM AUTHOR]

In the early-modern Iberian world, people of African descent engaged in festive practices both in isolation and as part of wider religious and civic communities. Based on contemporary chronicles, festival accounts and visual sources, our knowledge of these practices remains partial, both because contemporary writers and artists were largely non-Black and because these authors and artists inscribed these traditions within the Eurocentric exotic genre. In this article, I turn to festival accounts, government reports and visual sources, discuss the challenges and opportunities they present and develop diasporic, transgeographic and transtemporal methodologies allowing us to identify continuities across the Afro-Iberian diaspora. [ABSTRACT FROM AUTHOR]

The article discusses an exhibition titled "Des cheveux et des poils" at the Musée des Arts Décoratifs in Paris, which explores the cultural and historical significance of hair beauty practices in Europe. The exhibition is divided into five thematic spaces and showcases artifacts, images, and videos related to hair and beauty. However, the exhibition has been criticized for its Eurocentric focus and failure to address the impact of colonialism and non-western beauty practices on European beauty conventions. The article highlights the erasure of non-white people and their contributions to European aesthetics and calls for a more inclusive examination of hair and beauty. [Extracted from the article]

I attempt to unsettle the taken-for-granted clichés of powerful discourses and Western-centrism evident in the colonizing enterprises of much international planning-related research and practice. Regarding art as a powerful lens which can provoke us to see and think the world differently, I engage Lubaina Himid's spatial planning-related artwork, The Operating Table, as an inclusive synthesis of stories, meanings and land use elements, which may stimulate creation of new or reconfigured concepts, institutions and practices which would decolonialize encounters between First Nations' and Western-oriented ways of knowing and being. I attempt to bring Deleuze's and Guattari's concept of inclusive disjunctive synthesis into alliance with First Nation onto-epistemologies, potentially working together in difference. [ABSTRACT FROM AUTHOR]

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This essay compares scholarly practices across Anglo and Latin America, showing not only a lack of a real dialogue between scholars from the North and the South but also the scarce dialogue among Latin American scholars themselves. In addition, the significant influence of Eurocentrism in Latin American rhetorical studies explains the strong relationship between discourse studies and rhetoric and the shadow of European standpoints in Latin American studies on rhetoric. Adopting a decolonial attitude, we encourage our colleagues in both Anglo America and Latin American to read across traditions, to exchange theories, and to write about and for each other. [ABSTRACT FROM AUTHOR]

Eighty-six percent of psychologists are white, leading to implicit and explicit discrepancies, exclusion, and discrimination against people of color in the discipline. Additionally, academia tends to center white, Eurocentric, and male narratives and experiences in psychology which perpetuates oppression of marginalized communities, especially women of color, in psychology. Thus, in this article, we propose a womanist-liberation framework to support radical healing of women of color in psychology and, ultimately, growth of the discipline. We share reflexive narratives called testimonios to describe our experiences as women of color in academia, in the hopes of encouraging reflection, developing insight, cultivating compassion, and inciting social justice action amongst our readers. Lastly, we propose recommendations stemming from a womanist-liberation framework to make psychology more inclusive, responsive, attuned, and liberatory toward the experiences of women of color. [ABSTRACT FROM AUTHOR]

The article analyses zvipuka (human and nonhuman animals) interaction discourses in order to draw attention to the contribution Shona indigenous knowledge provides towards understanding zvipuka interactions. From largely an Afrocentric perspective, blended with selected tenets of Critical Animal Studies (CAS) theory, the study interrogates Shona cultural beliefs, values and practices to reveal the knowledge that shapes people's attitudes towards animals.This approach diverts from the traditional Eurocentric and often binarised conception of animals and African peoples through discourses of Othering. There is no single conception of the same chipuka (creature/animal) as either good or bad in Shona culture by virtue of the various religious and socioeconomic contexts in which zvipuka discourses are articulated. It is therefore argued that from an African epistemological standpoint, there is a general positive pluralistic notion of nonhuman animals in Zimbabwe, knowledge that can be utilised in formulating sustainable policies for protecting and conserving nonhuman animals. [ABSTRACT FROM AUTHOR]

This analysis of Karl Marx centers one of his earliest political writings, the 1842 commentary on the Rhine Province Assembly debate on the Law on Thefts of Wood, to show an anthropological thread in his writings and this thread's relevance to the struggles of Indigenous gathering and hunting peoples in the contemporary historical conjuncture. This "bush Marx" or "Marx for primitives" consistently engaged in a deep structural linguistic subversion, challenging ethnocentrism by turning Eurocentric concepts on their head. [ABSTRACT FROM AUTHOR]

visibly Muslim women in Lebanon, a small country on the eastern shores of the Mediterranean, experience significant anti-Muslim racism. Thinking through their anti-racist work, this article identifies and examines a refusal – a pre-emptive move away from power rather than against it that works to make it obsolete and survive despite it. Analysing this movement away, I argue, reveals it as a movement towards a neoliberal 'civilized', 'cultured', and consumer subject assimilating into Eurocentric modernity/coloniality while surviving in the materiality of its Muslimness. The article accordingly posits this as a form of 'messy refusal' – implicated in the cultural and epistemic reproduction of Eurocentric modernity/coloniality – and complexifies refusal's growing celebration across anti/post/decolonial and indigenous scholarship. In doing this, it contributes to rethinking anti-Islamophobia from the so-called Middle East rather than Euro-America and examining it as a longer process rather than exclusively focusing on the racist moment and site. [ABSTRACT FROM AUTHOR]